(1) This is the reading in all manuscripts. The printed editions read: “And this is al-Nasā’ī’s wording.” (2) No. (1660). Fitr ibn Khalīfa alone among Zubayd al-Yāmī’s transmitters reported this addition. His reliability is disputed, and here he alone reports an addition absent from the accounts of Zubayd’s well-known, trustworthy transmitters. This addition therefore gives cause for reservation. See Mīzān al-i‘tidāl (3/363–364). Al-Dāraqutnī stated in al-Gharā’ib wa-l-afrād (2/528, al-Atrāf): “This hadith is singularly transmitted from Abū Bakr Fitr ibn Khalīfa al-Hannāt … ‘Īsā ibn Yūnus alone transmitted it from him; he mentioned qunūt (supplication) before bowing and related it in full.” Abū Dāwūd also identified a defect in it, as previously explained in detail when tracing the sources of the additional wording concerning qunūt in witr. (3) The second occurrence of āya (verse) is omitted in Mīm-Bā’. (4) After this, the edition of ‘Abd al-Latīf and subsequent editions add: “And he pauses; ‘Master of the Day of Judgment.’” The hadith was recorded by Ahmad (26583), Abū Dāwūd (4001), al-Tirmidhī (2927), al-Dāraqutnī (1191), al-Hākim (1/232; 2/232), and al-Bayhaqī (2/44), through Ibn Jurayj, from Ibn Abī Mulayka, from Umm Salama. Al-Dāraqutnī stated: “Its chain of transmission is sound, and all its narrators are trustworthy.” However, al-Tirmidhī judged it weak and identified its defect, saying: “Its chain of transmission is not connected, because al-Layth ibn Sa‘d narrated this hadith from Ibn Abī Mulayka, from Ya‘lā ibn Mamlak, from Umm Salama, who described the Prophet’s recitation, peace and blessings be upon him, letter by letter. Al-Layth’s hadith is more authentic …” Ibn Jurayj also narrates it using ‘an (“from”). Al-Layth’s hadith was recorded by Abū Dāwūd (1466) and al-Tirmidhī (2923); its chain includes Ya‘lā ibn Mamlak, who is an unknown narrator. The hadith is therefore weak through both transmission routes. (5) Sād and Jīm read: “al-Tirmidhī.” This was corrected in the margin of Sād.